Model Answer
0 min readIntroduction
Ramanuja (1017-1137 CE), a prominent philosopher of the Sri Vaishnava tradition, offered a significant revision to Advaita Vedanta’s non-dualism. He propounded the doctrine of Vishishtadvaita, or qualified non-dualism, which posits Brahman as the ultimate reality, but not as an impersonal, attributeless void. Instead, Brahman is a personal God, Narayan, possessing infinite auspicious qualities (kalyana gunas) and is the indwelling spirit (antaryamin) of all beings and matter. This conception, while offering a theistic alternative, presented Ramanuja with the challenge of explaining the relationship between this all-pervading God and the seemingly independent existence of the world, particularly the problem of evil and the apparent separation of individual souls.
Ramanuja’s Conception of God
Ramanuja’s Brahman is not merely existence (Sat), consciousness (Chit), and bliss (Ananda) – as in Advaita – but is endowed with infinite auspicious attributes. These attributes are not superimpositions (Maya) but are intrinsic to Brahman’s very nature. Brahman is the cause of the universe, not in an illusory sense, but as the efficient and material cause. This means the universe is a real transformation (Parinama) of Brahman, not merely an appearance (Vivarta). He emphasizes the concept of Sarira-Sariri Bhava – the body-body relationship – to explain the connection between Brahman and the world.
The Sarira-Sariri Bhava
According to Ramanuja, the universe, including individual souls (jivas) and matter (prakriti), are the ‘body’ (Sarira) of Brahman, who is the ‘soul’ (Sariri). Just as the soul animates and controls the body, Brahman controls and sustains the universe. This relationship isn’t one of identity, but of inherent dependence. The body is not separate from the soul, yet it is distinct. This resolves the issue of Brahman being affected by the imperfections of the world, as the imperfections belong to the ‘body’ and not the ‘soul’.
Difficulties in Explaining the Relation
Despite its elegance, the Sarira-Sariri Bhava faces several difficulties:
- The Problem of Imperfection: If the universe is the body of Brahman, how can Brahman, being perfect, have an imperfect body? Ramanuja argues that imperfections are inherent in the nature of matter and are not reflections on Brahman’s perfection. However, critics argue this doesn’t fully address the issue of Brahman’s association with suffering.
- The Notion of Control: The extent of Brahman’s control over the ‘body’ is debated. If Brahman completely controls everything, where is the free will of individual souls? Ramanuja posits that souls have limited agency within the framework of Brahman’s overall control, but this raises questions about moral responsibility.
- The Status of Matter: Ramanuja considers matter to be eternal and real, unlike Advaita Vedanta which views it as Maya. However, explaining the origin and nature of this eternal matter remains a challenge. Why does matter exist in its current form, and what is its ultimate purpose?
- Distinguishing Bodies: If all beings are bodies of Brahman, what distinguishes one body from another? Ramanuja explains this through the concept of ‘upadhi’ – limiting adjuncts – which define the specific characteristics of each individual body. However, the nature of these upadhis and their interaction with Brahman remains complex.
Comparison with Advaita Vedanta
| Aspect | Advaita Vedanta (Shankara) | Vishishtadvaita (Ramanuja) |
|---|---|---|
| Nature of Brahman | Nirguna Brahman (attributeless) | Saguna Brahman (with attributes) |
| Reality of the World | Maya (illusion) | Real transformation (Parinama) of Brahman |
| Relationship between Brahman and World | Identity (Brahman is the only reality) | Qualified non-dualism (Brahman is the inner controller) |
| Individual Soul (Jiva) | Identical to Brahman | Part of Brahman, a mode or attribute |
Conclusion
Ramanuja’s Vishishtadvaita offered a compelling alternative to Advaita Vedanta, providing a theistic framework while acknowledging the reality of the world. His Sarira-Sariri Bhava attempted to reconcile the relationship between God and creation, but faced inherent difficulties in explaining imperfection, free will, and the nature of matter. Despite these challenges, Ramanuja’s philosophy remains a significant contribution to Indian thought, offering a nuanced understanding of the divine and its relationship to the universe.
Answer Length
This is a comprehensive model answer for learning purposes and may exceed the word limit. In the exam, always adhere to the prescribed word count.